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THE nine tales which follow have a history which is itself not without interest. The materials have been accumulated during a residence of many years at Tetuan, Morocco, varied by excursions to places in the interior where semi-barbarous life may be seen in its pristine crudeness. In Tetuan I had somewhat exceptional opportunities of getting into the heart of native life and thought, and I am under obligations also for contributions received from a venerable story-teller at Tangier, who had been assistant librarian at the Kairouin of Fez, the only university of the Moorish Empire. The tales themselves have been for centuries floating through the legendary lore which plays so large a part in the intellectual cloudland of the gorgeous East; my part has been to put them into English dress, with scrupulous adherence to their substance and, as far as may be, to their native costume.

Tetuan is a typical Oriental town, beautiful from a distance, disappointing at a closer inspection, but not devoid of that classic atmosphere which invests ancient cities in the East with a spiritual something unfelt in modern centres of culture. Situated at the foot of the Beni Hosmar, a bold peak of the northern branch of the Atlas range, it has a population of about twenty thousand souls, is enclosed by a dilapidated wall, boasts of some fine homes built by wealthy Tetuani, has a separate mellah for its unfavored Jews, some European dwellings and cultivated gardens for foreign consuls, a large unclean square as a market-place, chronically infested by packs of mongrel dogs fed by Moslem women, and something of an official residence within the moss-capped walls of a stronghold spoken of as the Casbah. The rest is covered by the Moorish quarter, a bewildering labyrinth of unpaved, unswept alleys, crooked lanes, the white, flat-roofed, unwindowed houses often meeting each other overhead, thus creating dingy tunnels which are utilized as bazaars, with wretched holes to right and left reserved for sundry wares and offices—the usual conditions of Moslem towns.

Unattractive as such a conglomeration of semi-barbarous retreats must appear, neither Pegasus nor the muses would pass them with indifference. As the descendants of the Moors expelled from Hispania by their Catholic Majesties, the Tetuani show a degree of refinement unknown elsewhere in Barbary, and with it survives a taste for higher things of which poetry is not the least. Tetuan’s intellectual atmosphere is so generally recognized that the present Emir-al-Mumemin (sole ruler of the true faithful) sent his heir apparent, Hassan, to be educated at the Casbah by a taleb chosen from the local aristocracy, in preference to the unfathomed wisdom stored in the wise heads of the Kairouin at Fez. The minstrel, the fluent story-teller, the poetic historian, and the fine performer on the double-stringed gimreh, are not unfamiliar figures in Tetuan, provided one knows how to approach them, which is not so hard as it is to overcome their reluctance to unbosom themselves before the infidel. Great as is the Moor’s cupidity, it pales before his abhorrence of the foreign intruder who presumes to pry into his jealously guarded sanctuaries. Touch him on a point concerning his nebulous legends and traditions and, like the turtle, he draws in his head, and that is the last you will see of him, unless you strike the sensitive chord of national pride by speaking grandiloquently of non-Mussulman heroes and literary triumphs. Even then Moslem passiveness proves often an immovable inertia. It has been found possible to provoke the garrulity of the taleb, adool and fukie, respectively representing our lawyer, notary, and man of letters; but there are two characters in Morocco whom no whirlwind will move to dispute the infidel’s claim to a superior culture, and they are the all-knowing kadi and the emin, the judge and the priest, both deriving their unquestioned authority from al Koran, and thus cherishing a supreme contempt for the wisdom of the faithless inspired by the cunning devil. The idea is as old as Islam that what the Koran reveals not, Allah alone knows.

After many rueful failures to get at the sources of Barbary’s folklore, the author of this book conceived the idea, which happily met with some success, of creating a social focus sufficiently attractive to ensnare unwary stragglers of infallible Islamism, such as itinerant students, beggars, story-tellers and pilgrims, who, being strangers in the place, might be induced by liberal treatment and a little policy to impart some glimpses of the precious lore so dear to one who had set his heart on the acquisition of so promising a treasure. Did the Arabian Nights and the other works we know exhaust the vast resources of the Orient’s mysteries? Without betraying his ultimate purpose, the author called a meeting of the foreign residents, all good friends or acquaintances, and submitted the scheme of opening a Casino for mutual sociability and the reception of worthy strangers, sometimes of high rank, who not infrequently cross the Strait of Gibraltar to see life as it must have been in the patriarchal age. The suggestion was received with acclamation; the meeting, nineteen souls in all, organized itself into a body of subscribing members; officers were elected, rules formulated, and a liberal subscription list enabled the chairman to proceed at once to carry out the project, everyone wondering why the thing had never been thought of before. It took some weeks to perfect matters, when the pleasure-house was opened with proper ceremony. The windows of the commodious building looked on the market-place, the Casino being about a hundred paces from the gate of the Casbah, and the institution soon became an object of talk and wonder, it being the first of its kind in the tedious annals of Tetuan.

Only a few days after the opening the members experienced the undelightful surprise of finding one of their distinguished friends, the Spanish Vice-consul, a stately hidalgo of high lineage, afflicted by the thirst of Tantalus, with a hydrophobic aversion to water as the proper means of appeasing it. The cavalier could neither be asked to resign nor could he be expelled, without creating an unpleasant sensation, but his drunkenness threatened the very life of the resort. What was to be done? A secret meeting called for the purpose of dealing with the problem ended in a unanimous sigh of despondency. But help was near at hand. Diepo, the caterer, who realized that his prospects were on the brink of ruin, devised a way out of the dilemma. Under the pretext that the annoying pest of insects, flying and creeping, required some remedy, the shrewd caterer prepared a substance that stuck to one like the Evil One, spread it freely on large sheets of brown paper, and distributed them judiciously where they would best serve his purpose. Once in his hazy condition, the chivalrous Vice-consul was quick in satisfying Diepo’s most sanguine anticipations, picking up by a variety of zigzag evolutions almost every sticker, and covering himself with the viscous stuff from head to foot, until the stifled giggle of those present gave way to roars of laughter. A coarse jellab had to be thrown around the frame of the inebriate, to take him home without exposure to the ridicule of outsiders. If the incident did not cure the disgraced representative of Spanish chivalry of his thirst, it at least rendered it impossible for him to return to the circle he had scandalized; and as to Diepo’s stratagem, it was commended as a measure devised for self-preservation.

An unexpected triumph for the Casino was the application of three prominent Moslems for membership, each one, in days bygone, having been attached to some embassy the Caliph of the Lord now and then sends to one or another of the European courts. To the manifold diversions afforded by the institution belonged a sagacious parrot who astonished the noble Moors by receiving them with the Muezzin’s cry: “La illaha, il Allah, Mohammed Ressul Allah!” This confession of Islam, that there is no God but God, and that Mohammed is His Prophet, would have edified the Mussulmans, had not the frivolous bird accompanied his exclamation with screams of profane laughter. At first puzzled by the unaccountable frivolity of the bird, the most ingenuous of the Moslems finally solved the riddle by recognizing therein an expression of felicity the creature derived from uttering the sacred formula.

Gratuitous music was furnished by an Italian who blew the trombone; by a French teacher who played the violin; by a Hebrew who gave wind to a pipe of reeds; and by a Spaniard who harped on the strings of a colossal bass-viol. In course of a few months the members of the Casino entertained visitors not alone from Europe and many quarters of Barbary, but from the more distant Orient, the most of them coming by the way of Tangier, sometimes called the “white city of the dark continent.” But nothing advertised and dignified that institution more than the standing offer of twenty-five pesetas to him who should, upon a fixed evening, regale its members with the most interesting tale, subject to the critical verdict of three judges, the decision to be sustained or rejected by a majority of votes. The tale was not to be wholly fictitious, but should either turn around some historic event, or be based on some popular tradition or legend current in the lands of the rising sun. In a country where, thanks to nature’s bounty, a peseta is sufficient to supply a numerous family with food for days, the prize held out as an inducement proved an object of keen competition. Once a month the competitors were given the opportunity of displaying their story-telling talents, and on one occasion a fukie of Fez, a Jew of Yemen, another one of Jerusalem, and a Parsee of Bombay, claimed the attention of the interested auditors, in their endeavors to secure the coveted prize.

Such were the beginnings of this work; it contains in substance all the tales for which prizes were awarded, but it is only fair to state that the Parsee was the one to whom the author is mostly indebted for the mass of his material. Yakoub Malek was a very original eccentric, of a nature deep, generous, ardent and visionary. A Parsee by birth, Malek exchanged his Zoroastrian creed for Buddha’s ideals, only to show a later preference for Islam. Driven by a restless temperament, he traversed Asia throughout its length and breadth, and crossed the whole north of Africa for the avowed purpose of seeking an audience with the Pope in Rome, his object being to be initiated into the mystery of the Catholic Church. Like Marco Polo, Malek was the most observing of travellers, and his adventures embraced encounters with monstrous brutes, communion with spirits in the desert of Gobi, hairbreadth escapes from cyclonic storms, shipwrecks, venomous reptiles, cannibals and banditti. In the Western hemisphere Malek would pass for a transcendental spiritualist, claiming, as he did, to hold intercourse with the spirits of his parents, especially with that of his father. One dark evening he startled his auditors by producing a human finger, all dried and shrivelled. He had taken it off stealthily from the right hand of his father’s dead body, after the vultures had denuded it of flesh, it being the religious custom of the Parsees to expose their dead to the voracity of that carrion bird, for which purpose, as is well known, their “towers of silence” are constructed. That singular rite has its origin in the Zoroastrian idea that earth is holy and must not be polluted by the decay of human flesh.—“As often as I long to see my father, I hold this bone closed in my right hand and shut my eyes, when lo! I see him rise from the realms of the invisible, ready to commune with me in whispers audible to my soul,” asserted the Oriental with a mystic glow in his eye.

His æsthetic quality betrayed itself in his glowing descriptions of Balbec and Tadmor, of the prodigious monuments of Egypt, and the temples and palaces of India. Of his vivid power to portray what his memory retained, or his imagination conceived, the subjoined rhapsody, taken as he gave it, may convey an idea. “I see him there, Shah Jahán, in Jáhnáhád, the Delhi of his fiat, exalted on his throne of thrones, a blaze of jewelled splendors, set in mockery of the peacock’s feathers, but fairer than that fairest bird, the Moghul’s emblem of star-dotted majesty. Great Akbar’s Empire is his, and India’s wealth.—Poor Moghul! From Agra’s lovelier court, thy favored home, the courier speeds to drown thy happiness in gloom. She is no more who owned thy heart. Thy sweetest Empress, Mumtaza Mahal, the Orient’s loveliness and grace, succumbed to throes which mothers know. The babe survived her. Delhi mourns. Shah Jahán hurries to his seat of woe. How dismal looks the city of imperial gardens! How sepulchral its palace of grandeurs nowhere seen, never heard of, vast and noble, too grand for man, not unfit for gods!—Death darkens the world, darkens Shah Jahán’s glorious throne-hall. Here his incomparable mate lies cold in death, crowned and sceptred, as though called to rule in the nether world, a queen among the dead. All mourn and weep, but the true sorrow is thine, poor Jahán, with melancholy as thy only friend, thy hope the grave. That wondrous sepulchre of thine, reared to crown thy love; there it stands, thy resting-place and hers, the Taj, the monumental blossom of the world, beyond expression beautiful.”

Yakoub Malek was a mystic adventurer, and his narrative mystified his audience. But for that delightful dreamer this book would never have seen light. His passing out of sight, with an echo that rings in the ear forever, charmed by a voice that enchanted the soul, suggests the career of those prophetic wizards who, having stirred the world with the fire of their breath, departed this life, leaving song and prophecy to vibrate in the air to the end of time. Should that picturesque wanderer ever come across these pages, he will have to forgive the liberties the author has taken with his rhapsodic style not less than with the version in certain parts of his narrative. Not everything the dreamy Orient is ready to accept will meet with equal credence, or even with tolerance, in the sobered Occident. Yet enough has been retained in these tales to draw the reader from his realistic surroundings into those weird realms where, unrestrained by the laws of sublunar existence and the limitations of mortality, the spirit is allowed to roam in the vast, unencumbered by matter, unhindered by time and space.

Henry Iliowizi.

Philadelphia, April, 1900.